If now, abandoning all technicalities, we endeavour to estimate the significance and value of the most general ideas contributed by Stoicism to ethical speculation, we shall find that they may be most conveniently considered under the following heads. First of all, the Stoics made morality completely inward. They declared that the intention was equivalent to the deed, and that the wish was equivalent to the intention—a view which has been made familiar to all by the teaching of the Gospel, but the origin of which in Greek philosophy has been strangely ignored even by rationalistic writers.[74] From the inaccessibility of motives and feelings to direct external observation, it follows that each man must be, in the last resort, his own judge. Hence the notion of conscience is equally a Stoic creation. That we have a mystical intuition informing us, prior to experience, of the difference between right and wrong is, indeed, a theory quite alien to their empirical derivation of knowledge. But that the educated wrong-doer carries in his bosom a perpetual witness and avenger of his guilt, they most distinctly asserted.[75] The difference between ancient and modern tragedy is alone sufficient to prove the novelty and power of this idea; for that the Eumenides do not represent even the germ of a conscience is as certain as anything in mythology can be.[76] On the other hand, the fallibility of conscience and the extent to which it may be sophisticated were topics not embraced within the limits of Stoicism, and perhaps never adequately illustrated by any writer, even in modern times, except the great English novelist whose loss we still deplore.